Pranyatan Balfour
Pranyatan Balfour yaiku prayatan publik dèning pamaréntah Inggris nalika Perang Donya I kang ngumumaké panjurung kanggo "tanah kelairan kanggo wong-wong Yahudi" ing Palestina, nalika wektu iku dhaérahé kakaisaran Ottoman kang dienggoni populasi Yahudi minoritas. Pranyatan iku nyebutaké:
Pemerintahan Sri Baginda memandang positif pendirian di Palestina tanah air untuk orang Yahudi, dan akan menggunakan usaha keras terbaik mereka untuk memudahkan tercapainya tujuan ini, karena jelas dipahami bahwa tidak ada suatupun yang boleh dilakukan yang dapat merugikan hak-hak penduduk dan keagamaan dari komunitas-komunitas non-Yahudi yang ada di Palestina, ataupun hak-hak dan status politis yang dimiliki orang Yahudi di negara-negara lainnya.
Pranyatan iku kacantum ing layang tanggal 2 Novèmber taun 1917 saka Menteri Mancanagara Inggris Arthur Balfour kanggo Gusti Walter Rothschild, pimpinan saka komunitas Yahudi Inggris, kanggo tranmisi ing Fèderasi Zionis Inggris lan Irlandia. Tulisan pranyatan iku diterbitaké ing pèrs tanggal 9 Novèmber taun 1917.
Kabinèt Laga Inggris wiwit nglarasaké mangsa ngarep Palestina nalika pranyatan laga marang Kakaisaran Ottoman ing Novèmber taun 1914. Nalika pranyatan diajukaké, perang kang luwih gedhé tekan puncaké, antarané Sekutu Inggris lan klompok-klompok liyané. Amerika Serikat ngalami kapitunan, lan Ruslan sansaya tumuwuh. Rembagan tingkat dhuwur kang pisanan antarané Inggris lan Zionists bisa dianakaké ing konferensi ing 7 februari taun 1917 kang kalebu Sir Tandha Sykes lan Zionis pemimpin. Diskusi-diskusi sabanjuré ngasilaké panjaluké Balfour, ing 19 juni, nalika iku Rothschild lan Chaim Weizmann ngajokaké rancangan saka pranyatan umum. Rancangan-rancangan sabanjuré dirembug déning Kabinèt Inggris ing sasi September lan oktober, karo sartanipun saka wong-wong Zionis Yahudi lan anti-Zionis nanging karo ora wakil saka pedunung lokal ing Palestina. Gebyakan saka pranyatan wuri kang sah ing 31 oktober; ing diskusi saka Kabinèt sadurungé wis mènèhi keuntungan saka propaganda ing Yahudi sadonya kanggo upaya laga sekutu.
Ukara bukaan pranyatan makili jurungan saka utama kakuwatan politik kanggo Zionisme. Istilah "lemah banyu" ora selaras ing hukum internasional, lan sacara intensional ngundakaké pitakonan bab apa nagara Yahudi iku wis trep apa ora karo bab iku. Wewatesan-wewatesan kang ngarahke ing Palestina ora tartamtu, lan pamaréntah Inggris banjur nyatakake tembung "Palestina" yaiku tanah kelairan nasional Yahudi lan ora dimaksudaké kanggo kalebu kabèh saka Palestina. Ing setengah kapindho saka pranyatan kang ditambahaké kanggo nggawé marem mungsuh saka prayatan iku, menawa prayatan iku nyerobot lemahé pedunung asli Palestina lan nyurung antisemitisme marang wong-wong Yahudi ing saindenging donya. Sanajan pernyataan disebut kanggo hak pulitik ing Palestina kanggo wong-wong Yahudi, hak kanggo Palestina Arab, kang kalebu mayoritas pedunung lokal, winates orane katrangan saka sipil lan agama. Ing taun 1939, pamaréntah Inggris temen maujud sawangan saka pedunung lokal kudu kadhaptar ing cathetan, lan ing 2017, nyatakake yen pranyatan kudu kasebut kanggo pangayoman saka hak pulitik Palestina Arab.
Pranyatan iku duwèni sapérang temahan ing tembé wuri. Iki nemen mundhakaké jurungan kanggo Zionisme, lan pucuké kanggo panyiapan saka Mandat Palestina, kang mengko dadi Israel lan wilayah Palestina. Akibaté, pranyatan punika dianggep kang nimbulaké konflik Israel-Palestina, kang asring dianggep minangka konflik paling wigati ing donya. Padudon iku ngubengi saindenging donya, kaya ta apa pranyatan punika kosokwangsul karo gadang saka sadurungé Inggris digawé kanggo isra ' mi ' raj saka Mekah ing surat-suratan McMahon–Hussein.
Latar mburi
besutJurungan inggris awal
besut
Jurungan pulitik Inggris wiwitan untuk paningkatan anané Yahudi di tlatah Palestina adhedasar saka itungan geopolitik.[1][i] Jurungan iki diwiwiti ing 1840an[3] dan dipimpin déning Palmerston, sawisé pendudukan Suriah dan Palestina déning gubernur Utsmaniyah Muhammad Ali saka Mesir.[4][5] Pangaruh Prancis wis tuwuh ing Palèstina dan Tengah wétan minangka pangayom komunitas Katolik kang wiwit tuwuh, kaya ta pangaruh Ruslan kang wis tuwuh dadi pelindung Ortodoks Timur ing tlatah kang padha. Kahanan iki nggawé Inggris ora duwèni prabawa ing tlatah iku,[4] mulané Inggris kudu ngupaya para pamimpin tlatah jinurung inggris.[6] Konsiderasi pulitik iku dijurung déning sèntimèn Kristen injili simpatetik tumrap "restorasi Yahudi" ke Palestina di kalangan elit politik Inggris pertengahan abad ke-19 - terutama Lord Shaftesbury.[ii] Kantor Mancanagara Inggris nyengkuyung èmigrasi Yahudi ing Palestina, contohé pranyatan Charles Henry Churchill ing taun 1841–1842 marang Moses Montefiore, pemimpin paguyuban Yahudi Inggris.[8][a]
Upaya-upaya iku sipaté prématur,[8] lan ora suksès;[iii] mung wong 24,000 Yahudi kang dunung ing Palestina nalika pengadekan Zionisme kanggo paguyuban Yahudi ing donya ing akhir abad ka-19.[10] Wiwit geopolitik temahan Perang Donya I, itungan awal saka iku ujungé karo pangadekan strategis dan panawa pulitik ing Tengah wétan dan wétan adoh.[5]
Zionisme Wiwitan
besutZionisme dikembangaké ing pungkasan abad ka-19 ing reaksi kanggo anti-Semit lan obah-obahan nasionalis eksklusionèr ing Éropa.[11][iv][v] Nasionalisme roman ing Eropah Tengah lan Wétan kawangun ing tatanan saka Haskalah, utawa "Yahudi Gamblang", nggawé pamisahan ing paguyuban Yahudi antarané wong-wong kang ndeleng Yahudi minangka agama lan wong ndeleng wong minangka kesukuan utawa bangsa.[11][12] Pogrom anti-Yahudi ing Kakaisaran Ruslan taun 1881-1884 njurung tuwuhé identitas wong-wong kang ndeleng minangka kesukuan utawa bangsa, asil ing tatanan saka pionir organisasi Hovevei Sion, publikasi saka Autoemancipation karyané Leon Pinsker, lan saiki ilènan utama imigrasi Yahudi ing Palestina – kang kanthi retrospèktip dijenengi "Aliyah wiwitan".[14][15][12]
Cathetan
besutKutipan pendukung primer
besut- ↑ Montefiore adalah Yahudi Britania terkaya, dan pemimpin Badan Deputi Yahudi Inggris. Surat pertama Charles Henry Churchill, pada tahun 1841, ditujukan untuk mengkatalisasikan sebuah peminatan dalam emigrasi Yahudi ke Palestina: "Menyadari bahwa kamu dan para kolegamu harus berada pada peminatanmu sendiri atas subyek penting ini dari pemulihan negara kunomu, ini tampak kepadaku (membentuk opiniku atas sikap saat ini dari urusan-urusan di Kekaisaran Turki) yang hanya menjadi subyek-subyek Porte yang dapat kamu perdagangkan untuk meraih kembali penjejakan di Palestina."[8]
Catatan penjelas dan sudut pandang cendekiawan
besut- ↑ Renton mendeskripsikannya sebagai berikut: "Sebuah aspek krusial dari penggambaran deskripsi Deklarasi ini sebagai produk pengasihan Inggris, yang berlawanan dengan realpolitik, adalah bahwa Inggris memiliki perhatian alami dan sangat mendalam untuk hak Yahudi dan secara khusus restorasi nasional mereka, yang merupakan bagian peraihan ulang dari budaya dan sejarah Inggris. Dihadirkan dalam cara ini, Deklarasi tersebut menunjukkan peristiwa yang hampir tertata sebelumnya dan alami. Sehingga, Zionisme tak hanya hadir sebagai telos sejarah Yahudi namun juga sejarah Inggris. Penekanan nasionalis dan sejarah Zionis berkembang menuju titik tujuan tunggal dan penebusan yang dibolehkan untuk, saat dibutuhkan, sebuah penjelasan semacam ini. Mitos 'proto-Zionisme' Inggris, yang telah memiliki pengaruh jangka panjang semacam itu pada historiografi Deklarasi Balfour, sehingga dibuat, untuk melayani kebutuhan para propagandis Zionis yang bekerja untuk Pemerintah Inggris."[2]
- ↑ Donald Lewis menyatakan: "Ini adalah pengisian dari karya ini yang melalui pemahaman [filosemitisme Kristen dan Zionisme Kristen] yang dapat membuat esensi pengaruh agama dan budaya yang bekerja bersama untuk membuat iklim opini di kalangan elit politik di Inggris yang sangat menunjang Deklarasi Balfour."[7]
- ↑ Dengan menghormati skema-skema Eropa untuk mendorong imigrasi Yahudi, Katolik dan Protestan ke Palestina, Schölch menyatakan bahwa "Namun beberapa proyek dan wirausaha kolonisasi, hanya dua yang meraih kesuksesan: pemukiman Templar sejak tahun 1868 dan imigran Yahudi sejak tahun 1882."[9]
- ↑ LeVine dan Mossberg menjelaskannya sebagai berikut: "Induk Zionisme bukanlah Yudaisme dan tradisi, namun anti-Semitisme dan nasionalisme. Gagasan-gagasan Revolusi Perancis perlahan menyebar ke sepanjang Eropa, akhirnya menjapai Pangkal Pemukiman di Kekaisaran Ruslan dan membantu pembentukan Haskalah, atau Pencerahan Yahudi. Ini menimbulkan pemisahan permanen di dunia Yahudi, antara orang yang memegang halakhik atau pandangan sentris agama dari identitas mereka dan orang yang mengadopsi bagian retorika rasial dari masanya dan membuat orang Yahudi menjadi sebuah bangsa. Ini membantu arus pogrom di Eropa Timur yang membuat dua juta Yahudi berpindah; kebanyakan dari mereka bermukim di Amerika, namun beberapa orang memilih Palestina. Sepasukan pergerakan di balik hal ini adalah gerakan Hovevei Zion, yang bekerja dari tahun 1882 untuk mengembangkan identitas Ibrani yang dibedakan dari Yudaisme sebagai agama."[12]
- ↑ Gelvin menyatakan: "Fakta bahwa nasionalisme Palestina berkembang lebih akhir ketimbang Zionisme dan merupakan tanggapan dari hal yang tidak dalam cara apapun yang menyudutkan pengesahan nasionalisme Palestina atau menjadikannya kurang valid ketimbang Zionisme. Seluruh nasionalisme berkembang dalam penentangan melawan beberapa 'lainnya'. Kenapa yang lainnya akan dibutuhkan untuk menspesifikasikan siapa kamu? Dan seluruh nasionalisme didefinisikan oleh apa yang mereka lawan. Seperti yang kami lihat, Zionisme sendiri berkembang dalam reaksi anti-Semitik dan gerakan-gerakan nasionalis eksklusioner di Eropa. Ini akan membuat Zionisme dicap kurang valid ketimbang anti-Semitisme Eropa atau nasionalisme-nasionalisme tersebut. Selain itu, Zionisme sendiri juga didefinisikan oleh perlawanannya terhadap penduduk asli Palestina di kawasan tersebut. Baik slogan 'penaklukan lahan' maupun 'penaklukan buruh' yang menjadi pusat dari ketegangan dominan dari Zionisme di Yishuv bermula sebagai hasil dari konfrontasi Zionis dengan Palestina 'lainnya'."[13]
Kutipan
besut- ↑ Renton 2007, kc. 2.
- ↑ Renton 2007, kc. 85.
- ↑ Schölch 1992, kc. 44.
- ↑ a b Stein 1961, kc. 5–9.
- ↑ a b Liebreich 2004, kc. 8–9.
- ↑ Schölch 1992, kc. 41.
- ↑ Lewis 2014, kc. 10.
- ↑ a b c Friedman 1973, kc. xxxii.
- ↑ Schölch 1992, kc. 51.
- ↑ Cleveland & Bunton 2016, kc. 229.
- ↑ a b Cohen 1989, kc. 29–31.
- ↑ a b c LeVine & Mossberg 2014, kc. 211.
- ↑ Gelvin 2014, kc. 93.
- ↑ Rhett 2015, kc. 106.
- ↑ Cohen 1989, kc. 31–32.
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